Ask Experts Questions for FREE Help !
Ask
    firmbeliever's Avatar
    firmbeliever Posts: 2,919, Reputation: 463
    Ultra Member
     
    #1

    Aug 4, 2009, 12:09 PM
    Ramadan/Ramazan/ رمضان
    Ramadan is the ninth month in the Islamic calendar,which begins with the sighting of the new moon.
    The month of Ramadan is part of the lunar calendar, and since this is eleven days shorter than the Gregorian calendar, Ramadan comes eleven days earlier every year.

    "Sawm" or Fasting, during the holy month of Ramadan is the fourth pillar of Islam and this act is ordained upon every adult Muslim, male or female if he/she is mentally and physically fit.

    Exceptions:will be explained in detail.https://www.askmehelpdesk.com/islam/...ml#post1902559

    Eid ul-Fitr or Id-ul-Fitr (Arabic: عيد الفطر 'Īdu l-Fiṭr‎)
    Eid ul Fitr is celebrated at the end of the month of Ramadan,which is one of two Eids Muslims celebrate every year.

    Commonly asked question regarding the month of Ramadan will be covered in the following posts.
    Ramadan this year begins on 22nd or 23rd of August.

    Also refer to the main pillars of Islam.
    https://www.askmehelpdesk.com/islam/...ml#post1034296
    firmbeliever's Avatar
    firmbeliever Posts: 2,919, Reputation: 463
    Ultra Member
     
    #2

    Aug 4, 2009, 12:26 PM
    --------------------------------------------
    Is it essential for the people to sight the new moon of Ramadaan?.

    Praise be to Allaah.

    The majority of scholars are of the view that sighting the new moon of Ramadaan on the first night of the month is a communal obligation, and if all the people fail to do it then they are sinning. This is also the Hanafi view.

    Some of the fuqaha’ were of the view that moon sighting is mustahabb.

    It says in Majma’ al-Anhaar (1/283): It is a communal obligation for the people to seek the new moon on the evening of the twenty-ninth of Sha’baan or Ramadaan, and also of Dhu’l-Qa’dah, and it is obligatory for the ruler to enjoin the people to do that.

    It says in al-Fataawa al-Hindiyyah (1/197): It is obligatory for the people to seek the new moon on the twenty-ninth of Sha’baan at the time of sunset, and if they see it they must fast. If it is cloudy then they must complete the month as thirty days. End quote.

    Please refer the link for the rest of the article
    Islam Question and Answer - Is moonsighting essential?
    ---------------------------------------------

    ----------------------------------------------
    Why are the Muslims not united in their fasting?
    Why are the Muslims not united in their fasting even though there is only one new moon for Ramadaan? In the past there was the excuse of there being no media or means of communication.

    Praise be to Allaah.

    Firstly:
    The most likely reason for the differences in the start of the fast from one country to another is the difference in sighting the new moon. Such differences are well known and it makes sense that there are such differences.

    Based on this, it is not possible to expect all the Muslims to start fasting at the same time, because this would mean that some of them were starting to fast before the new moon had been sighted and even before it had appeared.

    Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about those who call for the ummah to be united in fasting and for the moon sighting to be based on its sighting in Makkah. He said:

    This is impossible from an astronomical point of view, because the sighting of the new moon, as Shaykh al-Islam Ibn Taymiyah said, differs, according to the scientists who are well-versed in this field. Because it differs, then each country should have its own ruling, according to the reports and according to science.

    The evidence from reports is the verse in which Allaah says (interpretation of the meaning):

    So whoever of you sights (the crescent on the first night of) the month (of Ramadan i.e. is present at his home), he must observe Sawm (fasts) that month
    [al-Baqarah 2:185]

    If it so happens that people in a remote region of the world do not see the new moon whereas the people of Makkah do see it, then how can the words of this verse apply to those who have not seen the new moon? The Prophet (peace and blessings of Allaah be upon him) said: “Fast when you see it and stop fasting when you see it.” (Agreed upon). So if the people of Makkah, for example, see it, then how can we expect the people of Pakistan and countries further east to start fasting, when we know that that the new moon has not yet appeared in their region, and the Prophet (peace and blessings of Allaah be upon him) connected the start of fasting to the sighting of the moon?

    The scientific evidence is the correct analogy which we cannot contradict. We know that dawn appears in eastern regions of the earth before it appears in western regions, so if dawn has appeared in eastern regions, do we have to stop eating even though it is still night where we are? The answer is no. If the sun has set in eastern regions but it is still day where we are, is it permissible for us to break our fast? The answer is no. And the new moon is exactly like the sun, except that the timing of the new moon is monthly and the timing of the sun is daily. The One Who said (interpretation of the meaning):

    and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night), then complete your Sawm (fast) till the nightfall
    [al-Baqarah 2:187]


    Please refer the following link for the rest of the article.
    Islam Question and Answer - Why are the Muslims not united in their fasting?
    ---------------------------------------------
    firmbeliever's Avatar
    firmbeliever Posts: 2,919, Reputation: 463
    Ultra Member
     
    #3

    Aug 4, 2009, 12:44 PM
    A sick person who cannot fast
    I have many days to make up for missed fasts from the past. Unfortunately, this year I am suffering from a medical condition involving my stomach which makes me unable to fast. I do not know if I will be able to fast in the future (my condition could be permanent). What should I do about this Ramadan and the missed days from the past?

    Praise be to Allaah.
    We ask Allaah, the Lord of the mighty Throne, to heal you.

    You have to refer to a trustworthy doctor. If the sickness from which you are suffering is one from which there is the hope of recovery, then after you recover you have to make up the fasts that you missed during this Ramadaan and the previous Ramadaan, because Allaah says (interpretation of the meaning):

    and whoever is ill or on a journey, the same number [of days which one did not observe Sawm (fasts) must be made up] from other days”[al-Baqarah 2:185]

    But if the sickness is permanent and there is no hope of recovery, then you have to feed one poor person for each day that you did not fast in this Ramadaan and in the previous one, because Allaah says (interpretation of the meaning):

    And as for those who can fast with difficulty, (e.g. an old man), they have (a choice either to fast or) to feed a Miskeen (poor person) (for every day)”[al-Baqarah 2:184]

    Ibn 'Abbaas said: This refers to the old man or old woman who cannot fast, so for each day they should feed one poor person. This was narrated by al-Bukhaari, 4505. The sick person who has no hope of recovery comes under the same ruling as the elderly.

    Ibn Qudaamah said in al-Mughni, 4/396:
    The sick person who has no hope of recovery should not fast, and for each day he should feed one poor person, because he is like one who is elderly.

    Shaykh Ibn 'Uthaymeen said in Majaalis Ramadaan, p. 32:

    The one who is permanently unable to fast and has no hope of recovery – such as the elderly and those who are incurably sick, such as those who have cancer etc. – do not have to fast because they are unable to. Allaah says (interpretation of the meaning):

    So keep your duty to Allaah and fear Him as much as you can”[al-Taghaabun 64:16]
    Allaah burdens not a person beyond his scope
    [al-Baqarah 2:286]

    But instead of fasting he has to feed one poor person for each day.

    Islam Question and Answer - A sick person who cannot fast
    --------------------------------------------------
    --------------------------------------------------
    Amount of fidyah to be paid by one who is unable to fast because of old age or sickness
    My father did not fast during Ramadaan because he was not able to fast due to his being old and sick, then he passed away without making up the fasts of that month. We offered expiation for him by giving money to the poor, then we heard that the expiation only counts if food is given. Should we offer the expiation again, and how much should we give?

    Praise be to Allaah.

    Firstly:
    The majority of Maaliki, Shaafa'i and Hanbali fuqaha' are of the view that paying cash does not count as the fidyah for not fasting, and what must be given is actual food, because Allaah says (interpretation of the meaning):

    And as for those who can fast with difficulty, (e.g. an old man), they have (a choice either to fast or) to feed a Miskeen (poor person) (for every day)”[al-Baqarah 2:184]

    Ibn 'Abbaas (may Allaah be pleased with him) said: This refers to old men and old women who cannot fast, so they should feed one poor person for each day. Narrated by al-Bukhaari, 4505.

    It says in Fataawa al-Lajnah al-Daa'imah (10/198): If the doctors have stated that this sickness means that you cannot fast, and there is no hope of recovery, then you must feed one poor person for each day, giving half a saa' of the local staple food, whether it is dates or something else, for past and future months. If you give a poor person dinner or breakfast for the number of days that you did not fast, that will be sufficient. As for giving cash, that does not count. End quote.

    Please refer link for the full article
    Islam Question and Answer - Amount of fidyah to be paid by one who is unable to fast because of old age or sickness
    --------------------------------------------
    firmbeliever's Avatar
    firmbeliever Posts: 2,919, Reputation: 463
    Ultra Member
     
    #4

    Aug 4, 2009, 01:08 PM
    If her period begins before sunset, even if it is just a moment before, her fast is invalidated and she has to make it up.
    If my period comes while I am fasting, should I complete the day fasting or not?.

    Praise be to Allaah.
    If a woman gets her period while fasting, her fast is spoiled, even if the blood comes a moment before sunset, and she has to make that up if it was an obligatory fast. It is haraam for her to continue fasting when she is menstruating.

    Al-Nawawi (may Allaah have mercy on him) said in al-Majmoo’ (2/386):
    The ummah is unanimously agreed that it is haraam for women who are menstruating or bleeding following childbirth to fast and that their fast is not valid… The ummah is also unanimously agreed that it is obligatory for these women to make up missed Ramadaan fasts. Al-Tirmidhi, Ibn al-Mundhir, Ibn Jareer, our companions and others narrated that there was consensus on this point.

    ----
    Thirdly:
    The scholars are unanimously agreed that it is forbidden for a menstruating woman to fast, and that she has to make up the days that she misses because of menstruation if that was an obligatory fast, as in Ramadaan.

    They are also agreed that if she does fast, her fast is not valid. See question no. 50282.
    The scholars differed as to the reason why the fast of a menstruating woman is not valid.

    Some of them said that the reason is not known to us.

    Imam al-Haramayn said: We do not know why her fast is not valid, because purity is not a prerequisite for it.
    From al-Majmoo’, 2/386.

    Others said: The reason why Allaah has forbidden menstruating women to fast at the time of their period is out of mercy towards them, because loss of blood weakens them and if a woman were to fast when menstruating, she would be weakened both by menstruation and by fasting, in which case fasting would be an unfair burden and may even be harmful.

    Please refer link for the whole article.
    Islam Question and Answer - If her period begins before sunset, even if it is just a moment before, her fast is invalidated and she has to make it up.
    ------------------------------
    firmbeliever's Avatar
    firmbeliever Posts: 2,919, Reputation: 463
    Ultra Member
     
    #5

    Aug 4, 2009, 01:10 PM
    Taking pills to prevent period in the last ten days of Ramadaan
    If a woman’s period is going to come in the last ten days of Ramadaan, is it permissible for her to use contraceptive pills so that she can continue to worship during these days of blessing?

    Praise be to Allaah.
    This question was put to Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him) and he said:

    We do not think that she should use these pills to help her worship Allaah, because the period which happens to her is something which Allaah has decreed for the daughters of Adam.

    The Prophet (peace and blessings of Allaah be upon him) entered upon ‘Aa’ishah when she was with him during the Farewell Pilgrimage. She had entered ihraam for ‘Umrah, then her period came before she reached Makkah. He entered upon her and found her weeping. He asked, “Why are you weeping?” and she told him that her period had come. He told her, “This is something which Allaah has decreed for the daughters of Adam.” So the period is not something which is under her control. If it comes during the last ten days of Ramadaan, then let her accept what Allaah has decreed for her and not use these pills. I have heard from trustworthy doctors that these pills cause harm to the uterus and the blood, and they may cause deformity in the foetus if she should conceive. Hence we think that she should avoid them. If her period comes and she cannot pray or fast, this is beyond her control and is the decree of Allaah.

    Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him)
    Islam Question and Answer - Taking pills to prevent period in the last ten days of Ramadaan
    --------------------------------------
    --------------------------------------
    Anaesthetic does not break the fast
    Does anaesthetic break the fast?

    Praise be to Allaah.
    Local anaesthetic does not break the fast, because it is not food or drink, and is not equivalent to them.

    Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: With regard to anaesthetic which is applied to a tooth during the day in Ramadaan – do I have to make up that day if I have this anaesthetic?

    He replied: No, because anaesthesia does not break the fast. A local anaesthetic only affects the place where it is given, it does not reach the stomach. So if a person is given an anaesthetic when he is observing a naafil or obligatory fast, his fast is still valid. End quote from Fataawa Noor ‘ala ‘l-Darb.

    See also: Fataawa al-Shaykh Ibn Baaz (15/259).

    But if it is a general anaesthetic that leads to unconsciousness that lasts all day, then the fast must be made up.

    Ibn Qudaamah (may Allaah have mercy on him) said: If a person loses consciousness for the entire day and does not wake up for any part of it, then his fast is not valid. This is the view of our imam and of al-Shaafa’i.

    Then he said: If the one who lost consciousness wakes up for part of the day, then his fast is valid, whether it was at the beginning or the end of the day. End quote from al-Mughni (3/12).

    Based on this, if the fasting person is given an anaesthetic whilst fasting, then his fast is valid and it is not invalidated by that. But if he was given the anaesthetic before Fajr, and he remained asleep under the influence of the anaesthetic until the sun set, then his fast on that day is not valid.
    Islam Question and Answer - Anaesthetic does not break the fast
    ------------------------------------------------
    firmbeliever's Avatar
    firmbeliever Posts: 2,919, Reputation: 463
    Ultra Member
     
    #6

    Aug 4, 2009, 01:18 PM
    For pregnant women and breastfeeding mothers who do not fast, they have to make up the missed fasts and it is not enough for them to feed the poor?
    I read that it is permissible for pregnant women and breastfeeding mothers not to fast, and that they can feed the poor and do not have to make up the missed days. They quoted as evidence the report narrated from Ibn 'Umar concerning that. How true is this? Please answer with evidence, may Allaah bless you.

    Pregnant and breastfeeding women come under the same ruling as those who are sick. If it is too difficult for them to fast then it is prescribed for them not to fast, but they have to make up the fasts when they are able to do so, like those who are sick. Some of the scholars are of the view that it is sufficient for them to feed one poor person for every day they missed, but this is a weak view. The correct view is that they have to make up missed fasts, just like travelers and those who are sick, because Allaah says (interpretation of the meaning):

    but if any of you is ill or on a journey, the same number (should be made up) from other days”[al-Baqarah 2:184]

    He also said in Majmoo' al-Fataawa, 15/227:

    The correct view concerning this matter is that pregnant and breastfeeding women have to make up the fasts, and what was narrated from Ibn 'Abbaas and Ibn 'Umar, that pregnant and breastfeeding women have to feed the poor instead, is a weak view that goes against the shar'i evidence.


    Please refer link for the full article.
    Islam Question and Answer - For pregnant women and breastfeeding mothers who do not fast, they have to make up the missed fasts and it is not enough for them to feed the poor
    ------------------------------------
    ------------------------------------
    She is sick and does not understand anything and is not aware of her surroundings. Does she have to feed the poor (in lieu of fasting)?
    I have a sister who has been sick for three years, and she did not fast last year and the year before. Her problem is atrophy in the brain, and there is no hope of recovery. She does not speak or understand anything and she is not aware of her surroundings, and she does not know anything other than our names, her name and her daughter's name. She has no control over her actions and she is virtually insane. She is confined to her bed and does not pray because she is not aware of anything. In her case, what is the Islamic ruling on her not fasting? If she has to feed the poor, how much is that in riyals?

    Praise be to Allaah.

    In order for fasting to be obligatory, it is stipulated that a person be of sound mind, because the Prophet (peace and blessings of Allaah be upon him) said: “The Pen has been lifted from three: from the insane person until he comes back to his senses, from the sleeper until he wakes up and from the minor until he reaches puberty.” Narrated by Abu Dawood (4399); classed as saheeh by al-Albaani in Saheeh Abi Dawood.

    As your sister has reached this stage or being unaware and unable to distinguish anything, she is not obliged to fast, and she does not have to make up missed fasts or feed the poor instead.

    Prayer is like fasting; she is not obliged to pray either.

    Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said in al-Sharh al-Mumti' (6/202):

    Anyone who is not of sound mind is not accountable, and he does not have to do any of the duties enjoined by Islam, such as praying, fasting, feeding the poor etc, i.e. he does not have to do anything at all. Based on this the one who is feeble-minded does not have to fast or feed the poor, because he has lost the thing that qualified him to do that, namely his reason. End quote.

    Islam Question and Answer - She is sick and does not understand anything and is not aware of her surroundings. Does she have to feed the poor (in lieu of fasting)?
    -------------------------------
    firmbeliever's Avatar
    firmbeliever Posts: 2,919, Reputation: 463
    Ultra Member
     
    #7

    Aug 4, 2009, 01:28 PM
    Types of asthma medication and the ruling on taking them during the day in Ramadaan
    There are many types of medication for asthma, including the well-known puffer. There is a medication in the form of a capsule which is placed in a special container to be inhaled via the mouth; it is ground up in the container and then inhaled. And there is a device in which the medicine is put in liquid form, then the device is placed over the face and the liquid comes out in a mist like a gas. As these things regarded as breaking the fast?

    Praise be to Allaah.
    There are many kinds of medication for asthma, some of which break the fast and some do not. The most well known of these medicines and treatments are puffers, oxygen, vaporizers and capsules.

    The puffer uses a compressed gas that is used by the patient, which reaches the lungs via the trachea to expand the lungs. It is not food or drink or anything resembling them. The scholars of the Standing Committee have ruled that the fast is not broken by using this kind of medicine. This is also the ruling of Shaykh Ibn ‘Uthaymeen and most of our scholars.

    See the answer to question no. 37650 for more information on their fatwas.

    With regard to oxygen, it too is neither food nor drink. Based on this, it may be used when fasting with no problems.

    With regard to vaporizers, these are usually devices which change the medicine – which is usually carried in a sodium base – from liquid to gas and fine particles. The medicine is placed in a small vessel and when the device is activated, air is blown at high speed which causes the medicine to turn into a gaseous form, so it can be inhaled by the patient either via a mask that is placed over the mouth, or by means of a small tube that is placed inside the mouth.

    It is inevitable that some drops of water and salt will reach the stomach via this device, and the patient will not be able to avoid that. Based on this, if he uses this method, he should break his fast and he should make up that day later on.

    Capsules contain the medicine in the form of a fine powder. These capsules are placed inside a special device which crushes the capsules in order to release the medicine, which is inhaled from the device via the mouth. Using these capsules invalidates the fast, because some of this powder mixes with the saliva and goes down into the stomach.

    Shaykh Muhammad al-Saalih al-‘Uthaymeen (may Allaah have mercy on him) was asked:

    Some people have asthma and need to use puffers when fasting. What is the ruling on that?

    He replied:

    Some people are affected by constriction of breathing which is known as asthma. We ask Allaah to keep us and them safe and sound. Two types of medicine are used, one of which is known as capsules. This type breaks the fast because it is a powder that has substance and can enter the stomach. The fasting person should not use it in Ramadaan except in the case of necessity. If he uses it in the case of necessity then he has broken his fast and may eat and drink for the rest of the day, and make up another day in its place. If it so happens that this sickness is ongoing, then he is like an old man who has to feed one poor person for each day, and he does not have to fast.

    The second type of asthma medicine is a gas which contains nothing but air which opens the airways so that the person can breathe easily. This does not break the fast; the fasting person may use it and his fast is valid. End quote.

    (19/question no. 159).

    The Shaykh (may Allaah have mercy on him) was asked:

    There is a person who has asthma and cannot read Qur’aan without using oxygen. Can he use it during the day in Ramadaan?

    He replied:

    If it is not essential for him to use oxygen, then it is better for him not to use it. The fasting person is not obliged to read Qur’aan such that we would say that he should use it in order to read Qur’aan. But some of those who are afflicted with this sickness say, “I cannot stop using it, and if I do not use it I fear that I may not be able to breathe.” So we say there is nothing wrong with using this oxygen, because according to what we have heard it does not reach the stomach, rather it reaches the veins and makes it easy to breathe. If that is the case, there is nothing wrong with it.

    But there is a type of pill that is given to asthma patients, which is a capsule that contains powder. It is not permissible to use this when observing an obligatory fast, because when it is mixed with saliva it reaches the stomach, in which case it breaks the fast. If a person has to use it, then he should break his fast and make up that day later on. If he has to use it all the time, then he should break his fast and feed one poor person for each day. And Allaah knows best.
    Islam Question and Answer - Types of asthma medication and the ruling on taking them during the day in Ramadaan
    -------------------------------------------
    firmbeliever's Avatar
    firmbeliever Posts: 2,919, Reputation: 463
    Ultra Member
     
    #8

    Aug 4, 2009, 01:30 PM
    What is the sickness which permits a fasting person to break his fast?
    What is the sickness which permits a fasting person to break his fast in Ramadaan? Is it permissible to break the fast for any sickness even if it is minor?

    Praise be to Allaah.
    Most of the scholars – including the four imams – are of the view that the sick person is not allowed to break his fast in Ramadaan unless the sickness is severe.

    What is meant by severe sickness is:

    1- The sickness will be made worse by fasting

    2- Recovery will be delayed by fasting

    3- Fasting will cause intense hardship, even if it does not make the sickness worse or delay recovery

    4- The scholars also included those who fear that they may become sick because of fasting.

    Ibn Qudaamah (may Allaah have mercy on him) said in al-Mughni (4/403):

    The kind of sickness in which it is permitted to break the fast is intense sickness which will be made worse by fasting or it is feared that recovery will be delayed. It was said to Ahmad: When can the sick person break his fast? He said, When he unable to fast. It was said, Such as a fever? He said, What sickness is worse than fever?

    The healthy person who fears that he may become sick if he fasts is like the sick person who fears that his sickness may get worse, they are both permitted to break their fasts, because the sick person is permitted to break his fast because of the fear that his fasting may make his sickness worse and last for longer, and the fear that fasting may cause sickness is similar to that.

    Islam Question and Answer - What is the sickness which permits a fasting person to break his fast?
    ----------------------------------------
    firmbeliever's Avatar
    firmbeliever Posts: 2,919, Reputation: 463
    Ultra Member
     
    #9

    Aug 4, 2009, 08:21 PM
    Reasons for which one may excused from fasting in Ramadaan
    What are the reasons for which one may be excused from fasting in Ramadaan?

    Praise be to Allaah.
    One of the ways in which Allaah has made things easy for His slaves is that He has only enjoined fasting upon those who are able to do it, and He has excused those who are unable to fast for a legitimate shar’i reason. The legitimate reasons for which one may be excused from fasting are as follows:

    1 – Sickness

    Sickness means everything that means that a person is not healthy.

    Ibn Qudaamah said: the scholars are agreed that it is permissible for the sick person not to fast in general. The basis of that is the aayah in which Allaah says (interpretation of the meaning):

    but if any of you is ill or on a journey, the same number (should be made up) from other days”[al-Baqarah 2:184]

    It was narrated that Salamah ibn al-Akwa’ (may Allaah be pleased with him) said: “When this aayah was revealed – ‘And as for those who can fast with difficulty, (e.g. an old man), they have (a choice either to fast or) to feed a Miskeen (poor person) (for every day)’ [al-Baqarah 2:184 – interpretation of the meaning] – those who wanted not to fast could do that, and pay the fidyah (i.e. feed one poor person for each day). That remained the case until the following aayah was revealed, i.e. the verse:

    ‘And as for those who can fast with difficulty, (e.g. an old man), they have (a choice either to fast or) to feed a Miskeen (poor person) (for every day)’
    [al-Baqarah 2:185 – interpretation of the meaning] – so it abrogated it.”

    The sick person who fears that fasting may make his sickness worse or that it will slow down his recovery or damage a part of his body, has the option of not fasting, and indeed it is Sunnah for him not to fast and it is makrooh for him to complete his fast, because that may lead to his death. So he has to be cautious and protect himself. Moreover, if the sick person is very ill, that makes it permissible for him not to fast. But if a healthy person fears difficulty or tiredness, it is not permissible for him to break his fast, if all that happens to him when he fasts is that he becomes tired.

    2 – Travelling
    In order for traveling to result in a concession excusing one from fasting, the following conditions must be met:

    a- The journey must be long enough that prayers may be shortened.

    b- The traveler must not intend to settle in the place to which he travels.

    c- His journey must not be for any sinful purpose, rather it should be for a sound purpose, according to the majority of scholars. That is because being allowed not to fast is a concession and relief that the sinner does not deserve on his journey, because the purpose of his journey is to commit sin – such as one who travels in order to commit banditry, for example.

    Cancellation of the concession for traveling:

    This concession of traveling is canceled by two things:

    (I) When the traveler returns home and enters his hometown, which is the place where he resides.

    (ii) When the traveler decides to stay indefinitely, or for a lengthy period in one place, and the place is fit for settling in. Thus he becomes a resident (or non-traveller), so he should pray his prayers in full and not break his fast in Ramadaan, because the rulings on travel no longer apply to him.

    3 – Pregnancy and breastfeeding
    The fuqaha’ are agreed that pregnant and breastfeeding women may break their fast in Ramadaan, on the condition that they think there is a risk that they or their children may become ill or more ill, or be harmed or may die. The evidence for this concession in their case is the aayah (interpretation of the meaning:

    and whoever is ill or on a journey, the same number [of days which one did not observe Sawm (fasts) must be made up] from other days”[al-Baqarah 2:185]

    This does not refer to merely being sick, for the sick person who will not be harmed by fasting is not allowed to break the fast; here sickness is mentioned as a metaphor for any situation where fasting when sick may cause harm. This is what is meant by sickness here. That may be the case in pregnancy and when breastfeeding, so these two cases are included in the concession of breaking the fast. The evidence that women in these cases are allowed not to fast is the hadeeth of Anas ibn Maalik al-Ka’bi (may Allaah be pleased with him), who said that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah has relieved the traveler of fasting and half of prayer, and He has relieved the pregnant and breastfeeding woman of fasting.”

    4 – Senility and old age
    Senility and old age refers to one who is old and has lost his strength, or who is approaching death, so that every day he becomes weaker, until he dies, or who is suffering from a terminal or incurable illness and has no hope of recovery. The evidence that it is prescribed for such people not to fast is the aayah (interpretation of the meaning):

    “And as for those who can fast with difficulty, (e.g. an old man), they have (a choice either to fast or) to feed a Miskeen (poor person) (for every day)”[al-Baqarah 2:184]

    Ibn ‘Abbaas (may Allaah be pleased with him) said that this aayah has not been abrogated, and it applies to old men and old women who cannot fast, so for each day they should feed one poor person.

    5 – Intense hunger and thirst
    If a person is overtaken by intense hunger or unbearable thirst, then he should break his fast and eat just as much as he needs to ward off that hunger, then he should refrain from eating for the rest of the day, and make up that fast later on.

    The scholars added to intense hunger and thirst the fear of weakness when meeting the enemy, or fearing or expecting an attack, such as when one is surrounded. So if a fighter knows for sure or thinks it most likely that there will be fighting because he is facing the enemy, and he fears that fasting may make him weak when fighting, and he is not traveling, then he may break his fast before fighting.

    6 – Compulsion
    Compulsion means one person forcing another to do something or not to do something against his will, by means of threats.

    Al-Mawsoo’ah al-Fiqhiyyah, vol. 28, p. 73.
    Islam Question and Answer - Reasons for which one may excused from fasting in Ramadaan
    firmbeliever's Avatar
    firmbeliever Posts: 2,919, Reputation: 463
    Ultra Member
     
    #10

    Aug 4, 2009, 08:36 PM
    Ruling on nicotine patches
    Is it permissible to use what is known as a "Nicotine Patch" to help me quit the evil habit. Does the "Nicotine Patch" affect your prayer? Does te Nicotine Patch" affect your fasting?

    Praise be to Allaah.

    Firstly:
    Nicotine is a natural substance which is alkaline and toxic. It is regarded as one of the most dangerous of harmful substances to be found in tobacco, and it is the substance that causes addiction in smokers. Hence scientists have tried hard to come up with alternatives that will help the smoker to rid himself of the harmful addiction to nicotine by manufacturing a lighter version of nicotine in the form of pills, chewing gum or sticks like cigarettes, or patches containing varying amounts of nicotine, to introduce the smoker gradually to alternatives, so that he will be able to stop smoking for the longest possible period, without having to face the effects of withdrawal that would result from stopping smoking suddenly, which usually makes the smoker go back to smoking in order to free himself from these withdrawal symptoms.

    Secondly:
    The nicotine patch is like a sticker which releases nicotine in the form of a gel which is absorbed by the skin, and the nicotine then passes via the capillaries into the bloodstream, and helps the smoker to avoid withdrawal symptoms. There are three types of nicotine patches, based on the strength of their effects, 5 mg, 10 mg and 15 mg. The patch is usually applied to the upper arm, where it remains for 16 hours of the day, and it is not used when sleeping. There may be some harmful side effects such as irregular heartbeat, nausea and overall weakness.

    Thirdly:
    With regard to the ruling on using it, it is permissible in sha Allaah, but if it leads to harmful effects then it is not permissible in that case. It depends on the advice of a trustworthy doctor.

    If a person uses them whilst fasting, that does not affect his fast.

    Islam Question and Answer - Ruling on nicotine patches
    -----------------------------
    -----------------------------

    The Muslim in Ramadaan
    What should we say to the Muslims on the occasion of the beginning of Ramadaan?

    Praise be to Allaah.

    Allaah says (interpretation of the meaning):

    The month of Ramadan in which was revealed the Qur’aan, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong). So whoever of you sights (the crescent on the first night of) the month (of Ramadan i.e. is present at his home), he must observe Sawm (fasts) that month, and whoever is ill or on a journey, the same number [of days which one did not observe Sawm (fasts) must be made up] from other days. Allaah intends for you ease, and He does not want to make things difficult for you. (He wants that you) must complete the same number (of days), and that you must magnify Allaah [i.e. to say Takbeer (Allaahu Akbar: Allaah is the Most Great)] for having guided you so that you may be grateful to Him.
    [al-Baqarah 2:185]

    This blessed month is a great opportunity for goodness, barakah (blessing), worship and obedience towards Allaah.

    Please refer link for the full article
    Islam Question and Answer - The Muslim in Ramadaan
    ------------------------------------------------
    firmbeliever's Avatar
    firmbeliever Posts: 2,919, Reputation: 463
    Ultra Member
     
    #11

    Aug 4, 2009, 08:37 PM
    What is it permissible for a man to do with his wife during the day in Ramadaan?
    Is it permissible for a man to sleep beside his wife in Ramadaan?

    Praise be to Allaah.
    Yes, that is permissible. In fact it is permissible for a man to be intimate with his wife when he is fasting, so long as no intercourse or ejaculation takes place.

    Al-Bukhaari (1927) and Muslim (1106) narrated that ‘Aa’ishah (may Allaah be pleased with her) said: “The Prophet (peace and blessings of Allaah be upon him) used to kiss and be intimate when fasting, and he was the most able of you to control his desire.”

    Al-Sindi said:

    The word yubaashir (translated here as “be intimate”) means touching the wife’s skin and her touching him, such as putting his cheek against hers and so on.

    What is meant here is touching the skin, not intercourse.

    Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked:

    What is it permissible for a man who is fasting to do with his wife who is fasting?

    He replied:
    A man who is observing an obligatory fast is not permitted to do anything with his wife that will lead to ejaculation. People vary in how quickly they reach climax; some of them are slow and can control themselves completely, as ‘Aa’ishah (may Allaah be pleased with her) said concerning the Messenger of Allaah (peace and blessings of Allaah be upon him), “he was the most able of you to control his desire.” Some of them cannot control themselves and ejaculate quickly. Such a person should not be intimate with his wife and touch her or kiss her etc when observing an obligatory fast. If a person knows that he can control himself, then he can kiss and hug his wife even when observing an obligatory fast, but he must beware of intercourse because having intercourse (during the day) in Ramadaan for one who is obliged to fast results in five things:

    1- It is a sin

    2- The fast is invalidated

    3- He should refrain from eating etc for the rest of the day. Everyone who breaks his fast in Ramadaan with no legitimate shar’i excuse has to refrain from eating etc (for the rest of the day) and also has to make up that day.

    4- He has to make up that day because he forfeited an obligatory act of worship, which he has to make up.

    5- He has to offer an expiation which is one of the most burdensome of expiations: freeing a slave; if he cannot do that then he must fast for two consecutive months; if he cannot do that then he must feed sixty poor persons.

    If it is an obligatory fast that was being observed at a time other than Ramadaan – such as making up a day missed in Ramadaan, or observing an expiatory fast etc, then breaking the fast results in two things: sin and having to make it up. But if it was a voluntary fast and he has intercourse during it, then he does not have to do anything.

    Islam Question and Answer - What is it permissible for a man to do with his wife during the day in Ramadaan?
    Islam Q&A
    firmbeliever's Avatar
    firmbeliever Posts: 2,919, Reputation: 463
    Ultra Member
     
    #12

    Aug 4, 2009, 08:41 PM
    The reason why fasting is prescribed
    Among the reasons behind fasting are:

    1 – Fasting is a means that makes us appreciate and give thanks for pleasures. For fasting means giving up eating, drinking and intercourse, which are among the greatest pleasures. By giving them up for a short time, we begin to appreciate their value. Because the blessings of Allaah are not recognized, but when you abstain from them, you begin to recognize them, so this motivates you to be grateful for them.

    2 – Fasting is a means of giving up haraam things, because if a person can give up halaal things in order to please Allaah and for fear of His painful torment, then he will be more likely to refrain from haraam things. So fasting is a means of avoiding the things that Allaah has forbidden.

    3 – Fasting enables us to control our desires, because when a person is full his desires grow, but if he is hungry then his desire becomes weak. Hence the Prophet (peace and blessings of Allaah be upon him) said: “O young men! Whoever among you can afford to get married, let him do so, for it is more effective in lowering the gaze and protecting one’s chastity. Whoever cannot do that, let him fast, for it will be a shield for him.”

    4 – Fasting makes us feel compassion and empathy towards the poor, because when the fasting person tastes the pain of hunger for a while, he remembers those who are in this situation all the time, so he will hasten to do acts of kindness to them and show compassion towards them. So fasting is a means of feeling empathy with the poor.

    5 – Fasting humiliates and weakens the Shaytaan; it weakens the effects of his whispers (waswaas) on a person and reduces his sins. That is because the Shaytaan “flows through the son of Adam like blood” as the Prophet (peace and blessings of Allaah be upon him) said, but fasting narrows the passages through which the Shaytaan flows, so his influence grows less.

    Shaykh al-Islam said in Majmoo’ al-Fataawa, 25/246

    Undoubtedly blood is created from food and drink, so when a person eats and drinks, the passages through which the devils flow – which is the blood – become wide. But if a person fasts, the passages through which the devils flow become narrow, so hearts are motivated to do good deeds, and to give up evil deeds.

    6 – The fasting person is training himself to remember that Allaah is always watching, so he gives up the things that he desires even though he is able to take them, because he knows that Allaah can see him.

    7 – Fasting means developing an attitude of asceticism towards this world and its desires, and seeking that which is with Allaah.

    8 – It makes the Muslim get used to doing a great deal of acts of worship, because the fasting person usually does more acts of worship and gets used to that.

    Please refer link for the full article
    Islam Question and Answer - The reason why fasting is prescribed
    ------------------------------------------------------
    firmbeliever's Avatar
    firmbeliever Posts: 2,919, Reputation: 463
    Ultra Member
     
    #13

    Aug 4, 2009, 08:49 PM
    The virtues of Qiyaam (prayer at night) during Ramadaan
    What is the virtues of Qiyaam (prayer at night) during Ramadaan ?

    Praise be to Allaah.
    Abu Hurayrah (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) used to encourage us to pray at night in Ramadaan, without making it obligatory. Then he said, ‘Whoever prays at night in Ramadaan out of faith and the hope of reward, all his previous sins will be forgiven.’ When the Messenger of Allaah (peace and blessings of Allaah be upon him) died, this is how things were (i.e., Taraaweeh was not prayed in congregation), and this is how they remained during the khilaafah of Abu Bakr (may Allaah be pleased with him), until the beginning of the khilaafah of ‘Umar (may Allaah be pleased with him).”

    ‘Amr ibn Murrah al-Juhani said: “A man from Qudaa’ah came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and said, ‘O Messenger of Allaah! What do you think if I testify that there is no god except Allaah, and that you, Muhammad, are His Messenger, and I pray the five daily prayers, and fast in the month (of Ramadaan), and pray at night in Ramadaan, and pay zakaah?’ The Prophet (peace and blessings of Allaah be upon him) said: ‘Whoever dies on that will be among the siddeeqeen (those who tell the truth) and the martyrs.’”

    Laylat al-Qadr and its timing

    2 – The best of its nights is Laylat al-Qadr, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever prays at night during Laylat al-Qadr {and manages to “catch” it} out of faith and the hope of reward, all his previous sins will be forgiven.”

    3 – According to the most correct opinion, it is the twenty-seventh night of Ramadaan. Most of the ahaadeeth state this, such as the hadeeth of Zurr ibn Hubaysh, who said: “I heard Ubayy ibn Ka’b saying – and it was said to him that ‘Abd-Allaah ibn Mas’ood said: ‘Whoever follows the Sunnah will ‘catch’ Laylat al-Qadr!’ – Ubayy (may Allaah be pleased with him) said: ‘May Allaah have mercy on him, he did not want people to take it for granted and only stay up to pray on one night. By the One besides Whom there is no other god, it is in Ramadaan – he was swearing without a doubt – and by Allaah, I do know which night it is. It is the night in which the Messenger of Allaah (peace and blessings of Allaah be upon him) commanded us to pray (qiyaam). It is the night the morning of which is the twenty seventh, and the sign of it is that the sun rises on that morning white and without rays.’”

    In another report, this was attributed to the Prophet (peace and blessings of Allaah be upon him). (Reported by Muslim and others).

    Praying qiyaam in congregation

    It is allowed to pray qiyaam in congregation, indeed it is better than praying individually, because this is what the Prophet (peace and blessings of Allaah be upon him) did himself and explained its virtues. Abu Dharr (may Allaah be pleased with him) said: “We fasted Ramadaan with the Messenger of Allaah (peace and blessings of Allaah be upon him) and he did not lead us in qiyaam at all until there were only seven days left, when he led us in prayer until a third of the night had passed. When there were six days left, he did not lead us in qiyaam. When there were five days left, he led us in prayer until half the night had passed. I said, ‘O Messenger of Allaah, I wish that you had continued until the end of the night.’ He said, ‘If a man prays with the imaam until he finishes, it will be counted as if he prayed the whole night.’ When there were four nights left, he did not lead us in qiyaam. When there were three nights left, he brought together his family, his wives and the people, and led us in qiyaam until we were afraid that we would miss al-falaah. I asked, ‘What is al-falaah?’ he said, ‘Suhoor. Then he did not lead us in qiyaam for the rest of the month.’” (Saheeh hadeeth reported by the authors of Sunan).

    The reason why the Prophet (peace and blessings of Allaah be upon him) did not continually lead the people in praying qiyaam in congregation

    5 - The Prophet (peace and blessings of Allaah be upon him) did not lead them in qiyaam for the rest of the month because he feared that it would then become obligatory, and they would not be able to do it, as is stated in the hadeeth of ‘Aa’ishah reported in al-Saheehayn and elsewhere. Following the death of the Prophet (peace and blessings of Allaah be upon him), that fear was no longer a factor, because Allaah had completed the religion. The reason for not praying qiyaam in congregation during Ramadaan no longer applied, and the previous ruling, that congregational prayer is something prescribed in Islam, remained in effect. So ‘Umar (may Allaah be pleased with him) revived the practice, as is recorded in Saheeh al-Bukhaari and elsewhere.

    Women can pray qiyaam in congregation

    Women can attend the prayers too, as is stated in the hadeeth of Abu Dharr referred to above. Indeed, it is permissible to appoint an imaam just for them, apart from the imaam of the men. It was proven that when ‘Umar (may Allaah be pleased with him) gathered the people to pray qiyaam, he appointed Ubayy ibn Ka’b to lead the men and Sulaymaan ibn Abi Hathmah to lead the women. ‘Arfajah al-Thaqafi said: “ ‘Ali ibn Abi Taalib (may Allaah be pleased with him) used to command the people to pray during the night in Ramadaan, and he would appoint an imaam for the men and an imaam for the women. I was the imaam for the women.”

    I say: this is fine in my view so long as the mosque is big enough so that they will not disturb one another.

    Number of rak’ahs of qiyaam

    7 – The number of rak’ahs is eleven, and it is preferable in our opinion not to exceed this number, following the practice of the Messenger of Allaah (peace and blessings of Allaah be upon him), because he never did more than that in his life. ‘Aa’ishah (may Allaah be pleased with her) was asked about how he prayed in Ramadaan. She said, “The Messenger of Allaah (peace and blessings of Allaah be upon him) never prayed more than eleven rak’ahs (of qiyaam), whether during Ramadaan or any other time. He would pray four, and don’t ask me how beautiful or how long they were. Then he would pray four, and don’t ask me how beautiful or how long they were. Then he would pray three.” (Reported by al-Bukhaari, Muslim and others).

    8- A person may do less than that, even if it is only one rak’ah of witr, because of the evidence that the Prophet (peace and blessings of Allaah be upon him) did this and spoke about it.

    Refer the link for the rest of the article.

    Islam Question and Answer - The virtues of Qiyaam (prayer at night) during Ramadaan
    firmbeliever's Avatar
    firmbeliever Posts: 2,919, Reputation: 463
    Ultra Member
     
    #14

    Aug 4, 2009, 08:51 PM
    Staying up on Laylat al-Qadr and the ruling on celebrating it
    How should we spend the night of Laylat al-Qadr? Is it by praying, reading Qur’aan and the Seerah (Prophet’s biography), listening to sermons and lessons and celebrating that in the mosque?

    Praise be to Allaah.

    Firstly:
    The Messenger of Allaah (peace and blessings of Allaah be upon him) used to strive hard in worship during the last ten nights of Ramadaan as he did not do at other times, praying and reading Qur’aan. Al-Bukhaari and Muslim narrated from ‘Aa’ishah (may Allaah be pleased with her) that when the last ten days of Ramadaan began, the Prophet (peace and blessings of Allaah be upon him) would stay up at night, wake his family and tie his lower garment tight. According to Ahmad and Muslim: he would strive hard in worship during the last ten nights of Ramadaan as he did not do at other times.

    Secondly:
    The Prophet (peace and blessings of Allaah be upon him) urged us to spend the night of Laylat al-Qadr in prayer out of faith and in the hope of reward. It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever spends the night of Laylat al-Qadr in prayer out of faith and in the hope of reward, will be forgiven his previous sins.”

    This was narrated by the group apart from Ibn Maajah. This hadeeth indicates that it is prescribed to stay up and spend this night in prayer.

    Thirdly:
    One of the best du’aa’s that can be recited on Laylat al-Qadr is that which the Prophet (peace and blessings of Allaah be upon him) taught ‘Aa’ishah (may Allaah be pleased with her). It was narrated by al-Tirmidhi, who classed it as saheeh, that ‘Aa’ishah said: I said: “O Messenger of Allaah, If I know which night is Laylat al-Qadr, what should I say?” He said: “Say: Allaahumma innaka ‘afuwwun tuhibb al-‘afwa fa’fu ‘anni (O Allaah, You are All-Forgiving and You love forgiveness so forgive me).”

    Fourthly:
    With regard to singling out one night of Ramadaan and regarding that as Laylat al-Qadr, this requires evidence. But the odd-numbered nights during the last ten nights are more likely than others, and the night of the twenty-seventh is more likely to be Laylat al-Qadr, because of the ahaadeeth which indicate that.

    Fifthly:

    With regard to bid’ah (innovation), it is not permissible either in Ramadaan or at other times. It was proven that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever innovates anything in this matter of ours [Islam] that is not part of it will have it rejected.” And he said: “Whoever does any action that is not part of this matter of ours will have it rejected.”

    With regard to the celebrations that are held on some nights of Ramadaan, we know of no basis for that. The best guidance is the guidance of Muhammad and the worst of matters are those which are innovated.


    Islam Question and Answer - Staying up on Laylat al-Qadr and the ruling on celebrating it

Not your question? Ask your question View similar questions

 

Question Tools Search this Question
Search this Question:

Advanced Search


Check out some similar questions!

About ramadan queries [ 3 Answers ]

I was in saudia on 1st sept and I was on fast there then later I came to india . Now I'm confused when should I celebrate eid and when to celebrate shabe qadr. Is it accordind to saudia calender or indian calender

Adobe and Quickbooks Error 1606 [ 2 Answers ]

This error occurs when trying to install a higher version of Adobe. Error reads as follows Error 1606: cannot access network location \\kimpc\\buster document\my pictures. The error is the same when trying to update Quickbooks. The error apparently started after another machine was added...

Ramadan fasting during early pregnancy [ 2 Answers ]

I'm a muslim, I have to fast in ramadan. I was for seventeen days, the I come to know that I'm preganent. Last masuration was aug, 26 2007. I have to have my period on sep,22 2007. I checked for pregnancy after days of delay. By that time it was the seventeenth day of ramadan. My question is can I...

Error Message 1606 [ 2 Answers ]

I have been trying to install Adobe Acrobt 7 professional into the OS Windows 2003 Server. Every time I try to install it, it give me this message "Error 1606. Could not access network location \Startup" If any one can help me solve this problem please tell me or direct me to a web site that can...


View more questions Search